A True Man of God...and Jesus' Initial Followers (Parts 3, 4)

"A True Man of God...and Jesus’ Initial Followers"

John 1:6-9, 15-51

The wonderful children's book Sarah, Plain and Tall tells the story of a woman from Maine who decided to leave the coast and move to the prairies a sort of mail-order bride.

Before going to become the wife of a widowed prairie farmer, she exchanged letters with him and with his young son and daughter. She told them about her cat and the ocean, and the children wrote to ask if she could braid hair and sing.

As the time approached for Sarah to make her trip west to become part of a family she had never met, she wrote,

"Dear Jacob,

I will come by train. I will wear a yellow bonnet. I am plain and tall. Sarah"

Can you imagine their anxiety as they were going to meet the train the day Sarah arrived? What must have been going through their minds? The four people involved in that drama had little idea what to expect.

Our text, John 1:19-51, begins with the same sense of uncertainty and confusion. Something great and wonderful was happening to the people who were involved in these events, but they were uncertain how to respond to them. Jesus entered a world that was anxiously awaiting something; the only problem was that the people did not know exactly what that something was.

This section of John begins to show us through the perspectives of struggling eyewitnesses who this Jesus of Nazareth really was.

John the Baptist is one of the most important persons in the New Testament; he's mentioned at least 89 times. He had the special privilege of introducing Jesus to the nation of Israel. He also had the difficult task of preparing the nation to receive their Messiah.

John the Baptist's parents were Zacharias and Elizabeth, both older people, neither of whom expected to have a baby (Luke 1:7). John was actually born six months before Jesus (Luke 1:36). Luke informs us that from his boyhood until the day of his public ministry John lived in the deserts (1:80).

During this time, he was clothed in camel's hair, wore a leather belt, and ate a steady diet of locusts and wild honey (Mark 1:6). He gave a fire-and-brimstone call to repentance in order to prepare the way for the Lord (Matthew 3).

John the Baptist as a Witness (1:6-9)

"There came a man who was sent from God; his name was John. {7} He came as a witness to testify concerning that light, so that through him all men might believe. {8} He himself was not the light; he came only as a witness to the light. The true light that gives light to every man was coming into the world. "The true light that gives light to every man was coming into the world."

Introduction: there was one person who was a very special witness to Christ, John the Baptist. John’s sole purpose on earth was to witness and to bear testimony to the Light of the world. His purpose stands as a dynamic example for every believer. The purpose of the believer is to bear the same witness as John: Jesus Christ is the Light of the world.

1. A man sent from God (v.6)

2. A man with a mission (v.7)

3. A man who was great, but was not the Light (v.8)

(1:6) John the Baptist—Commission: a man sent from God. Note three points.

1. The man "was a man" and only a man. A strong contrast is being made between what had been said about Christ and what is now being said about John.

Þ Christ "was in the beginning"; He was "with God" and He "was God" (John 1:1-2).

Þ John "was a man" who had come into existence at birth, just as all men have the beginning of their existence at birth. John was the son of a man, whereas Jesus Christ was the only begotten Son of God (John 3:16). John was not a divine being, not even an angel. He was a mere man.

2. The man, however, was "sent from God"; and he was sent on a very special mission. Two facts show this.

a. The word "sent".

b. The phrase "from God" (para Theou) means from beside God. John was not only sent by God, He was sent from the very side and heart of God. He was only a man, but a man of high calling and mission, of enormous responsibility and accountability. He was a man sent by God, not by man.

Note three significant points. The servant and messenger of God...

· is not sent forth by men, but by God. He is sent forth as the ambassador of God.

· is sent forth from God, from the very side and heart of God.

· is a man of high calling and mission, of enormous responsibility and accountability.

3. The man was named John. His name means gracious. He was a man sent forth with a name to match his message: God’s grace is now to enter upon the scene of world history. Prepare ye the way of the Lord, the embodiment of God’s glorious grace.

(1:7) Mission—Witnessing: a man with a mission. Note two points.

1. The man came to bear witness of the Light. He was sent with a very specific message, and that message was to proclaim the Light, Christ Himself.

The message is a given message. The servant of God is not left on his own to think up a message; he is not dependent upon his own reason, thoughts, and ideas. His message is Christ, the Light of the world.

2. The purpose of the man’s witness is clearly stated: that all men, through Christ, might believe. His purpose was not...

· to start a movement for God.

· to organize and administer.

· to minister (note that John never healed or performed a miracle nor built a program around the synagogue or temple, John 10:41).

His purpose was not even to preach. His purpose was to lead men to believe in the Light. He witnessed and proclaimed the Light so that all men might believe. The man was sent to focus on people and to lead them to believe in Christ Jesus.

The servant of God has one primary purpose: to lead men to believe in Christ Jesus, the Light of the world. The servant’s purpose is not to organize, to administer, to oversee, to manage, to teach, or to preach. His purpose is as stated: to lead men to believe in Christ Jesus. Everything else is method, not purpose. Men have too often confused methods with purpose. The result has been that teeming millions are still unreached and teeming thousands are being deceived by confusing the methods of religion with the purpose of God: the salvation of men through belief in His Son.

It is a strange fact that in the Fourth Gospel every reference to John the Baptist is a reference of depreciation. There is an explanation of that. John was a prophetic voice; for four hundred years the voice of prophecy had been silent, and in John it spoke again. It seems that certain people were so fascinated by John that they gave him a higher place than he ought to have had. There are, in fact, indications that there was actually a sect who put John the Baptist in the highest place. We find an echo of them in Acts 19:3, 4. In Ephesus Paul came upon certain people who knew nothing but the baptism of John. It was not that the Fourth Gospel wished to criticize John or that it under-rated his importance. It was simply that John knew that there were certain people who gave John the Baptist a place that encroached upon the place of Jesus himself.

So all through the Fourth Gospel John is careful to point out that the place of John the Baptist in the scheme of things was high, but that nonetheless it was still subordinate to the place of Jesus Christ. Here he is careful to say that John was not that light, but only a witness to the light (1:8). He shows us John denying that he was the Christ, or even that he was the great prophet whom Moses had promised (1:20). When the Jews came to John and told him that Jesus had begun his career as a teacher they must have expected John to resent this intrusion. But the Fourth Gospel shows us John denying that the first place was his and declaring that he must decrease while Jesus increased (3:25-30). It is pointed out that Jesus was more successful in his appeal to men than John was (4:1). It is pointed out that even the people said that John was not able to do the things that Jesus did (10:41).

Somewhere in the church there was a group of men who wished to give John the Baptist too high a place. John the Baptist himself gave no encouragement to that but rather did everything to discourage it. But the Fourth Gospel knew that that tendency was there and took steps to guard against it. It can still happen that men may worship a preacher rather than Christ. It can still happen that men's eyes may be fixed upon the herald rather than upon the King of whom he is the messenger. John the Baptist was not in the least to blame for what had happened; but John the evangelist was determined to see that none should shoulder Christ from out the topmost niche.

It is more important to note that in this passage we come upon another of the great key-words of the Fourth Gospel. That is the word witness.

The Fourth Gospel presents us with witness after witness to the supreme place of Jesus Christ, eight no less.

(i) There is the witness of the Father. Jesus said: "The Father who sent me has himself borne witness to me" (5:37). "The Father who sent me bears witness to me" (8:18). What did Jesus mean by this? He meant two things.

He meant something which affected himself. In his heart the inner voice of God spoke, and that voice left him in no doubt as to who he was and what he was sent to do. Jesus did not regard himself as having himself chosen his task. His inner conviction was that God had sent him into the world to live and to die for men.

He meant something which affected men. When a man is confronted with Christ there comes an inner conviction that this is none other than the Son of God. Father Tyrrell has said that the world can never get away from that "strange man upon the Cross." That inner power which always brings our eyes back to Christ even when we wish to forget him, that inner voice which tells us that this Jesus is none other than the Son of God and the Saviour of the world is the witness of God within our souls.

(ii) There is the witness of Jesus himself. "I bear witness," he said, "to myself" (8:18). "Even if I do bear witness to myself," he said, "my testimony is true" (8:14). What does this mean? It means that it was what Jesus was that was his best witness. He claimed to be the light and the life and the truth and the way. He claimed to be the Son of God and one with the Father. He claimed to be the Saviour and the Master of all men. Unless his life and character had been what they were, such claims would have been merely shocking and blasphemous. What Jesus was in himself was the best witness that his claims were true.

(iii) There is the witness of his works. He said: "The works which the Father has granted me to accomplish . . . bear me witness" (5:36). "The works that I do in my Father's name, they bear witness to me" (10:25). He tells Philip of his complete identity with the Father, and then goes on to say: "Believe me for the sake of the works themselves" (14:11). One of the condemnations of men is that they have seen his works, and have not believed (15:24). We must note one thing-when John spoke of the works of Jesus, he was not speaking only of the miracles of Jesus; he was thinking of Jesus's whole life. He was thinking not only of the great outstanding moments, but of the life that Jesus lived every minute of the day. No man could have done the mighty works that Jesus did unless he was closer to God than any other man ever was; but, equally, no man could have lived that life of love and pity, compassion and forgiveness, service and help in the life of the everyday unless he had been in God and God in him. It is not by working miracles that we can prove that we belong to Christ, but by living a Christ-like life every moment of every day. It is in the ordinary things of life that we show that we belong to him.

(iv) There is the witness which the Scriptures bear to him. Jesus said: "Search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me" (5:39). "If you believed Moses, you would believe me; for he wrote of me" (5:46). It is Philip's conviction that he has found him of whom Moses and the law and the prophets wrote (1:45). All through the history of Israel men had dreamed of the day when God's Messiah would come. They had drawn their pictures and set down their ideas of him. And now in Jesus all these dreams and pictures and hopes were finally and fully realized. He for whom the world was waiting had come.

(v) There is the witness of the last of the prophets, John the Baptist. "He came for testimony to bear witness to the light" (1:7, 8). John bore witness that he saw the Spirit descending upon Jesus. The one in whom the prophetic witness culminated was the one who bore witness to Jesus to whom all the prophetic witness pointed.

(vi) There is the witness of those with whom Jesus came into contact. The woman of Samaria bore witness to the insight and to the power of Jesus (4:39). The man born blind bore witness to his healing power (9:25, 38). The people who witnessed his miracles told of their wonder at the things he did (12:17). There is a legend which tells how the Sanhedrin sought for witnesses when Jesus was on trial. There came a crowd of people saying: "I was a leper and he healed me"; "I was blind and he opened my eyes"; "I was deaf and he made me able to hear." That was precisely the kind of witness the Sanhedrin did not want. In every age and in every generation there have always been a great crowd ready to bear witness to what Christ had done for them.

(vii) There is the witness of the disciples and especially of the writer of the gospel himself. It was Jesus's commission to his disciples: "You also are witnesses, because you have been with me from the beginning" (15:27). The writer of the gospel is a personal witness and guarantor of the things he relates. Of the crucifixion he writes: "He who saw it has borne witness-his testimony is true" (19:35). "This" he says, "is the disciple who is bearing witness to these things, and who has written these things" (21:24). The story he tells is no carried story, no second-hand tale, but what he had seen and experienced himself. The best kind of witness of all is the one which can say: "This is true, because I know it from my own experience."

(viii) There is the witness of the Holy Spirit. "When the Counsellor comes . . . even the Spirit of truth . . . he will bear witness to me" (15:26). In the First Epistle John writes: "And the Spirit is the witness, because the Spirit is the truth" (1 John 5:7). To the Jew the Spirit had two functions. The Spirit brought God's truth to men, and the Spirit enabled men to recognize that truth when they saw it. It is the work of the Spirit within our hearts which enables us to recognize Jesus for what he is and to trust him for what he can do.

John wrote his gospel to present the unanswerable witness that Jesus Christ is the mind of God fully revealed to men.

(1:8) Humility—Ministers: a man who was great, but he was not the Light. John the Baptist was extraordinarily great. Jesus Himself said, "Among them that are born of women there hath not risen a greater than John the Baptist" (Matthew 11:11). But, he was not the Light. The humility of John was striking. (Read John 1:19-23, 27 for the impact of his humility and the example he set for every servant of God.) No matter how great the ministry of a man may be in the eyes of men, that man’s ministry is eclipsed by the greatness of John. Yet John says, "[His] shoe’s latchet I am not worthy to unloose." (John 1:27)

John the Baptist has an interesting biography. He was the prophesied forerunner of Jesus (Isaiah 40:3-4; Malachi 3:1; 4:5). It was his job to clear the way for Jesus by preparing people’s hearts through preaching. He entered the world through the priestly line. His father, Zechariah, was from the course of Abijah (1 Chr 24:10) and his mother descended from Aaron (Lk 1:5). Their barren state and miraculous pregnancy is described in Luke 1 and Matthew 1.

Jesus and John were related in some way (probably cousins), and John was his elder by about six months (Lk 1:36). He was circumcised on the eighth day and set apart as a Nazirite (Lk 1:15). All else we know about John’s early life is found in Luke 1:80.

John began his prophetic ministry in a.d. 25—the 15th year of Tiberias Caesar (Lk 3:1). He attracted large crowds (Mt 3:5) as he preached and baptized in Bethany on the other side of the Jordan (Jn 1:28). His preaching is summarized in the phrase, "The kingdom of God is coming" and his ministry by immersion of repentance for the forgiveness of sins (Mk 1:4). So forceful was his preaching that many took him to be the reincarnation of Elijah, Jeremiah or another prophet (Mt 16:14).

Jesus says that he was the greatest person ever born of a woman (Mt 11:11). An interesting fact, however, is that John never performed a miracle (Jn 10:41). His greatest act, perhaps, was his baptism of Jesus. With that act his ministry wound its way to a conclusion. Although he continued to baptize (Jn 3:23; 4:1), he recognized that he had accomplished that which was set before him to do (Jn 3:30).

Herod’s antics and the vindictiveness of his evil wife, Herodias, caused the death of the last OT prophet. John was beheaded at the castle of Machaerus on the Dead Sea. Although he died through treachery, he successfully completed his God-given task. He prepared for and pointed out Jesus, the true light.

How is it true that Jesus gives light to every man (v. 9)? There are a number of passages that seem to make Jesus a universal savior (Jn 1:9, 29; 4:42; 12:32; Rom 5:18; 11:32; 1 Tim 2:6; 4:10; 1 Jn 2:2). Obviously not all men are Christians, so these passages can’t mean that Jesus saved all men and made everything bright and cheery.

In fact, John has just said the darkness rejects the light (v. 5). There are at least three valid explanations of these verses. First, Jesus did, in fact, impact human history more than any other single figure. The world is a better, wiser, more humane place because of his 33-year stint. Second, his influence continues to be felt through the church he left behind. If it were not for Jesus’ followers, the world would be centuries behind where it is now in science, education, politics and medicine. Third, because he made light available, he opened the possibility for each person to be enlightened.

John the Baptist was not the True light, and he never claimed to be! But let's notice some things about this man:

a. He was a prophet.

He was both a fore-teller and a forth-teller. His mission, which he understood clearly, was to clear the way for the Lord...to prepare the way...and then "to get out of the way"

b. He had a tremendous following.

Matthew 3:5: "People went out to him from Jerusalem and all Judea and the whole region of the Jordan."

c. Many persons believed he was the Christ.

Luke 3:15: "The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Christ."

d. He had disciples even after the ascension.

Acts 19:1-3: "While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples {2} and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." {3} So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied."

e. There were preacher lovers even in the early church.

1 Corinthians 1:12-13: "What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Cephas "; still another, "I follow Christ." {13} Is Christ divided? Was Paul crucified for you? Were you baptized into the name of Paul?"

f. John understood his place of ministry.

John the Baptist was a "sent man" and he recognized that he was in a world not to satisfy his own wants or desires, but to live for God and to be a witness for him. reference of John the Baptist in this book is one of depreciation...he was a prophetic voice, after 400 years of silence, yet certain ones were fascinated and wanted to place him on a higher plane.

John 3:25-30: "An argument developed between some of John's disciples and a certain Jew over the matter of ceremonial washing. {26} They came to John and said to him, "Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, he is baptizing, and everyone is going to him."

{27} To this John replied, "A man can receive only what is given him from heaven. {28} You yourselves can testify that I said, 'I am not the Christ but am sent ahead of him.' {29} The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. {30} He must become greater; I must become less."

John 4:1: "The Pharisees heard that Jesus was gaining and baptizing more disciples than John..."

John 10:41:"...and many people came to him. They said, "Though John never performed a miraculous sign, all that John said about this man was true."

The following items can also be said of John the Baptist:

- He was human, but not ordinary.

- He was a lamp, but not the light.

- He was a voice, but not the Word

- He was useful, but not indispensable

- He was a witness, but not an object of worship

Four things can be said of light in these verses:

- it originates with Christ (vs. 4);

- it is not overpowered by darkness (vs. 5);

- it is unique--the true light (vs. 9a);

- it is universally available--it enlightens every man (vs. 9b).

Several introductory comments are appropriate here: (1) We have the extraordinary right, through Jesus, to become children of God. The word literally means "power" or "authority." (2) By nature we must be adopted into his family; we are not natural children (Rom 8:14-17). (3) The transaction is made when we respond to Jesus and by faith receive his name (cf. Gal 3:26) and we are led by his Spirit (Rom 8:14). (4) Jesus, himself, promised this to the peacemakers (Mt 5:9).

Aside from the two enigmatic references in Genesis 6:2, 4, this is a NT concept. A brief survey of the NT reveals how we recognize the children of God and what kind of benefits they can expect. First, children of God are known by their actions: (1) They stop sinning (1 Jn 3:9-10; 5:18). (2) They love each other (1 Jn 4:7). (3) They believe in Jesus (1 Jn 5:1). (4) They love God and keep his commands (1 Jn 5:2). Second, children of God can expect certain blessings: (1) We have victory over the world (1 Jn 5:4). (2) We have an intimacy with the Father by which we can call him "Abba" (Rom 8:15; Gal 4:6). (3) We become fellow heirs with Christ (Rom 8:17). (4) We await future blessings when Jesus returns (Rom 8:19-21; 1 Jn 3:1-2).

These children of God are oddities. Verse 13 gives three peculiar descriptions of them. First, the niv "Natural descent" is simply the Greek word for "blood." Second, "Human decision" would probably be more accurately rendered "the will/passions of the flesh." And third, the "husband’s decision" would indicate the desire of a man for offspring. All three of these underscore the physical, sensual, and biological relationship of reproduction. This is not what John means by children of God. Although current Greek mythology spoke frequently about sexual union between the gods and humans, John stresses that the children of God are associated at the spiritual rather than the physical level.

John 1:9: "He was the real light, who, in his coming into the world, gives light to every man."

In this verse John uses a very significant word to describe Jesus. He says that Jesus was the real light. In Greek there are two words which are very like each other. The Authorized Version and the Revised Standard use the word true to translate both of them; but they have different shades of meaning. The first is alethes. Alethes means true as opposed to false; it is the word that would be used of a statement which is true. The other word is alethinos. Alethinos means real or genuine as opposed to unreal.

So what John is saying is that Jesus is the real light come to illumine men. Before Jesus came there were other lights which men followed. Some were flickers of the truth; some were faint glimpses of reality; some were will o' the wisps which men followed and which led them out into the dark and left them there. It is still the case. There are still the partial lights; and there are still the false lights; and men still follow them. Jesus is the only genuine light, the real light to guide men on their way.

John says that Jesus, by his coming into the world, brought the real light to men. His coming was like a blaze of light. It was like the coming of the dawn. A traveller tells how once in Italy he was standing on a hill overlooking the Bay of Naples. It was so dark that nothing could be seen; then all a sudden there came a lightning flash and everything, in every detail, was lit up. When Jesus came into this world he came like a light in the dark.

(i) His coming dissipated the shadows of doubt. Until he came men could only guess about God. "It is difficult to find out about God," said one of the Greeks, "and when you have found out about him it is impossible to tell anyone else about him." To the pagan, God either dwelt in the shadows that no man can penetrate or in the light that no man can approach. But when Jesus came men saw full-displayed what God is like. The shadows and the mists were gone; the days of guessing were at an end; there was no more need for a wistful agnosticism. The light had come.

(ii) His coming dissipated the shadows of despair. Jesus came to a world that was in despair. "Men," as Seneca said, "are conscious of their helplessness in necessary things." They were longing for a hand let down to help them up. "They hate their sins but cannot leave them." Men despaired of ever making themselves or the world any better. But with the coming of Jesus a new power came into life. He came not only with knowledge but with power. He came not only to show them the right way but to enable them to walk in it. He gave them not only instruction but a presence in which all the impossible things had become possible. The darkness of pessimism and despair was gone for ever.

(iii) His coming dissipated the darkness of death. The ancient world feared death. At the best, death was annihilation and the soul of man shuddered at the thought. At the worst, it was torture by whatever gods there be and the soul of man was afraid. But Jesus by his coming, by his life, his death, his Resurrection showed that death was only the way to a larger life. The darkness was dispelled. Stevenson has a scene in one of his stories in which he draws the picture of a young man who has almost miraculously escaped in a duel in which he was certain he would be killed. As he walks away his heart is singing: "The bitterness of death is past." Because of Jesus the bitterness of death is past for every man.

Further, Jesus is the light who lights every man who comes into the world. The ancient world was exclusive. The Jew hated the Gentile and held that Gentiles were created for no other purpose than to be fuel for the fires of hell. True, there was a lonely prophet who saw that Israel's destiny was to be a light to the Gentiles (Isaiah 42:6; 49:6) but that was a destiny which Israel had always definitely refused. The Greek world never dreamed that knowledge was for every man. The Roman world looked down on the barbarians, the lesser breeds without the law. But Jesus came to be a light to every man. Only the God and Father of our Lord Jesus Christ has a heart big enough to hold all the world.

John 1:14: "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."

The incarnation is perhaps the most wonderful truth of history. Its implications are deep and wide:

· It tells us that God desires to communicate himself to us and because of our diminutive nature, was only able to do that by speaking at our level and becoming one of us.

· It tells us that God truly understands our nature and sufferings (Heb 2:17-18).

· It tells us of the seriousness of our sins, because Christ came to die for them.

· It tells us of God’s love for man—he is involved in human history. In fact, he is a major player.

· It tells us that the bridge between divinity and humanity is crossable. We therefore have the hope of future fellowship in God’s presence.

Isaiah 9:6-7 predicts the incarnation. Truly, God indwelling a human body is most difficult to imagine. So much so that the incarnation has become a trademark of Christian impiety in Jewish and Muslim circles. Yet this truth, which borders on the mythological, is the greatest hope and comfort for those who can accept it. Indeed we have the surest evidence of the incarnation: prophecy, character and miracles of Christ, and the logical necessity of God communicating with us on our level. Simply put, because we could not reach up to God, he came down to us.

If we are going to accept the incarnation, is it not fair to expect some evidence to back up such a wild claim? Is it not fair to ask, "Did Jesus act like God? Did he do the things God alone is able to do?"

The answer to these questions is a resounding "YES!"

1. He was prophesied (Isa 9:6-7)

2. He performed miracles (Jn 10:25)

3. He taught with authority (Mt 7:28-29)

4. He had supernatural knowledge (Mt 21:1-3; 24:1-2; 26:17-35; Mk 2:6-8; Jn 1:47-49; 2:23-25; 4:16-19, 28-30; 11:4, 11-15; 14:29; 16:4; 18:4; 21:5-6, 18-19).

5. He was sinless (Jn 8:46; 2 Cor 5:21; Heb 4:15; 1 Pet 2:22)

6. He was one with the Father (Jn 1:1-5, 18; 3:35-36; 10:25-30; 14:1-11)

7. He accepted worship (Mt 16:16-17; 26:6-13; Lk 5:8-9; 7:36-50; 19:35-40; Jn 20:27-29)

Through the incarnation, the logos took the form of God’s "One and Only Son. The Greek word is a compound of "one" and "beget." Thus some translations render it, "only begotten." The problem is that this gives the impression Jesus was somehow conceived (aside from his incarnation).

The word, indeed, can mean "only child" (Lk 7:12; 8:42; 9:38). It would be more accurate to render it as "unique." In fact, every use in John (5 of its 9 uses), would be accurately rendered by "unique" (Jn 1:14, 18; 3:16, 18; 1 Jn 4:9).

It is not so much the begetting that is stressed as the unique nature of the object or person. (Certainly, when the word is used of God in v. 18 it does not mean begotten.) It is as if to say, "This is the only one in its class" (cf. Heb 11:17).

John 1:15-18: "John testifies concerning him. He cries out, saying, "This was he of whom I said, 'He who comes after me has surpassed me because he was before me.'" {16} From the fullness of his grace we have all received one blessing after another. {17} For the law was given through Moses; grace and truth came through Jesus Christ. {18} No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known."

We are certainly glad to read that we all receive "one blessing after another" (v. 16). [Literally "grace upon grace" or "grace instead/in place of grace."] But what in the world does that mean, exactly? Before we can decipher the meaning, we must first determine who is speaking here: John the Apostle or John the Baptist. If it is John the Apostle, writing about a.d. 95, then he probably means something like this: "The Grace of our Lord Jesus Christ superseded and replaced the gift of the Law given through Moses."

The niv ends John the Baptist’s words at v. 15. But we could just as easily place the end of the quotation at v. 16, 17 or even 18. Do these words contain "too mature a theology" for John the Baptist? (Cf. Jn 1:23, 29, 33). If, then, we view these words as the Baptist’s, they probably mean something like this: "God has blessed his people time and again. And now, in Jesus, we receive his greatest gift."

No matter which view we adopt, v. 17 serves as an explanation for v. 16. The blessing of Jesus is contrasted to the blessing of the law of Moses. Most likely Exodus 33-34 serves as a background for this idea, and perhaps more specifically Exodus 33:13 or 34:6.

What Israel longed for, what we all need so desperately, John announces as having come. "For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering" (Rom 8:3).

Along with salvation come many other blessings: the Holy Spirit, peace, victory, spiritual gifts, fellowship in the church, the promise of heaven, physical healing, purpose in life. Truly, in Jesus, we receive one blessing after another.

One of the greatest blessings Jesus gives us is a glimpse of God. Moses asked God for the privilege of seeing him (Exod 33:18). God allowed him to see only his back—the remnant of glory which was left after God had departed. God explained that no human was able to look on him without dying (Exod 33:20).

What, then, do we make of passages such as Genesis 3:8, God walking with Adam in the Garden or Genesis 18:1, the Lord appearing to Abraham near the oaks of Mamre? We must conclude that these were theophanies—mere appearances of God in another bodily form.

Cottrell (God the Creator, p. 230) suggests that these bodies were created ex nihilo for the duration of the appearance and then vanished again into nothingness. He goes on to say, "Just as God is naturally invisible to the material realm because he is spirit, so also is he naturally invisible to the spiritual realm because he is uncreated and transcendent" (p. 231).

But Jesus, in a way that we could understand, in a form that we could survive, showed us what God was like. When we look at him, we see the actions and the character of God, cloaked in the form of a man. Verse 18 not only describes one of our greatest blessings in Jesus; it makes one of the boldest claims for his deity.

Some important things should also be said about this "light to every man:" The coming of God in the flesh dissipated the shadows of doubt, the shadows of despair, and the darkness of death.

DEEPER STUDY (1:10) Christ—Messiah: the words "Christ" (christos) and "Messiah" are the same word. Messiah is the Hebrew word and Christ is the Greek word. Both words refer to the same person and mean the same thing: the anointed one. The Messiah is the anointed one of God. Matthew said Jesus "is called Christ" (Matthew 1:16); that is, He is recognized as the anointed one of God, the Messiah Himself.

In the day of Jesus Christ people feverishly panted for the coming of the long promised Messiah. The weight of life was harsh, hard, and impoverished. Under the Romans people felt that God could not wait much longer to fulfill His promise. Such longings for deliverance left the people gullible. Many arose who claimed to be the Messiah and led the gullible followers into rebellion against the Roman state. The insurrectionist Barabbas, who was set free in the place of Jesus at Jesus’ trial, is an example (Mark 15:6f).

The Messiah was thought to be several things.

1. Nationally, He was to be the leader from David’s line who would free the Jewish state and establish it as an independent nation, leading it to be the greatest nation the world had ever known.

2. Militarily, He was to be a great military leader who would lead Jewish armies victoriously over all the world.

3. Religiously, He was to be a supernatural figure straight from God who would bring righteousness over all the earth.

4. Personally, He was to be the One who would bring peace to the whole world.

Jesus Christ accepted the title of Messiah on three different occasions (Matthew 16:17; Mark 14:61; John 4:26). The name Jesus shows Him to be man. The name Christ shows Him to be God’s anointed, God’s very own Son. Christ is Jesus’ official title. It identifies Him officially as Prophet (Deut. 18:15-19), Priest (Psalm 110:4), and King (2 Samuel 7:12-13). These officials were always anointed with oil, a symbol of the Holy Spirit who was to perfectly anoint the Christ, the Messiah (Matthew 3:16; Mark 1:10-11; Luke 3:21-22; John 1:32-33).

These verses as a whole also bring us to another key word in John’s gospel: witness. There are at least eight given here for our consideration:

1. There is the witness of the Father.

(John 5:37) "And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form..."

(John 8:18) "I am one who testifies for myself; my other witness is the Father, who sent me.""

In His heart the inner voice of God spoke, and that voice left him in no doubt as to who he was and what he was sent to do. Jesus did not choose his own task; it came from God. His inner conviction was that God sent him into the world to live and to die for men.

2. There is the witness of Jesus.

(John 8:14) "Jesus answered, "Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going."

(John 8:18) "I am one who testifies for myself; my other witness is the Father, who sent me.""

Jesus claimed to be the light and the life and the truth and the way. He claimed to be the Son of God and one with the Father. Unless his life and character had been what they were, such claims would have been merely shocking and blasphemous. What Jesus was in himself was the best witness that his claims were true.

3. There is the witness of his works.

(John 5:36) ""I have testimony weightier than that of John. For the very work that the Father has given me to finish, and which I am doing, testifies that the Father has sent me."

(John 10:25) "Jesus answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me,"

(John 14:11) "Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves."

(John 15:24) "If I had not done among them what no one else did, they would not be guilty of sin. But now they have seen these miracles, and yet they have hated both me and my Father."

4. There is the witness of Scriptures.

(John 1:45) "Philip found Nathanael and told him, "We have found the one Moses wrote about in the Law, and about whom the prophets also wrote--Jesus of Nazareth, the son of Joseph.""

(John 5:39) "You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me,"

(John 5:46) "If you believed Moses, you would believe me, for he wrote about me."

5. There is the witness of the last of the prophets: John the Baptist.

(John 1:7-8) "He came as a witness to testify concerning that light, so that through him all men might believe. {8} He himself was not the light; he came only as a witness to the light."

6. There is the witness of those with whom Jesus came into contact.

The woman of Samaria bore this testimony: (John 4:39) "Many of the Samaritans from that town believed in him because of the woman's testimony, "He told me everything I ever did.""

Listen to the words of the man born blind, now healed: (John 9:25) "He replied, "Whether he is a sinner or not, I don't know. One thing I do know. I was blind but now I see!...(John 9:38) "Then the man said, "Lord, I believe," and he worshiped him."

The crowd in general also witnessed of His power: (John 12:17) "Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word."

7. There is the witness of the disciples themselves.

(John 15:27) "And you also must testify, for you have been with me from the beginning."

(John 19:35) "The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe."

(John 21:24) "This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true."

8. There is the witness of the Holy Spirit.

(John 15:26) "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:"

(1 John 5:7) "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."

The Witness of John the Baptist (1:19-34)

Beginning in these verses, the evangelist gives us the testimony of John the Baptist...namely, to focus the attention of everyone upon the true light, Jesus Christ, as the object of faith. No one is so careful of details as John is here, giving us step by step the story of the first momentous week in the public life of Jesus.

With the coming of John, Messianic prophecies begin to fall into place like the tumblers of a lock, releasing the mystery of God—the Good News of Jesus Christ. It was John’s job to introduce the Messiah. He did this through an itinerant ministry along the banks of the Jordan River near Bethany (Jn 1:28; 10:40). People from all over Palestine flooded to hear him.

His message was simple, yet profound: The kingdom of God is coming. In order to personally prepare for this coming kingdom, they must repent and be baptized. John’s baptism is a precursor for Christian baptism. Both are baptisms "of repentance for the forgiveness of sins" (cf. Acts 2:38). The Scriptures teach that John’s baptism, as well as Old Testament sacrifices, actually accomplished forgiveness of sins, even before the cross. Like us, they were "justified by faith" (cf. Rom 4:1-25; Gal 3:1ff). The only difference is that we look backward to the cross and they looked forward to it. But all are saved by faith, that is, by trusting God’s promise.

Some have suggested that John’s baptism was borrowed from Jewish proselyte baptism, Essenes’ ritual cleansing or even Zoroastrian initiation rites. While there are some similarities, the differences are greater.

1. These other groups baptized themselves rather than being baptized.

2. These other baptisms were for ritual cleansing (common in the OT, Lev 14:9; Num 19:19; 8:7). But John’s baptism dealt with repentance. John dealt with the inner man, these others only dealt with the outer man.

3. John’s baptism was not for initiates or neophytes, it was for the Jews who considered themselves already pure.

4. And John’s baptism dealt with sin rather than conformity to religious ritual. Josephus misunderstands John’s baptism, placing it on the level of contemporary baptisms.

He was a good man and commanded the Jews to exercise virtue, both as justice toward one another and piety toward God, and so to come to baptism; for baptism would be acceptable to God, if they made use of it; not in order to expiate some sin, but for the purification of the body, provided that the soul was thoroughly purified beforehand by righteousness (Antiquities of the Jews 18. 117).

Indeed, the forms are the same, but the meaning is entirely different. John’s baptism forms a bridge between Jewish cultus and Christian sacrament.

This testimony is given to a series of questions by a committee from the Sanhedrin. And remember: the Sanhedrin was afraid of Rome; they wondered if John would make any Messianic claims, for many thought he was the Messiah!

"Who Are You?" (vs. 19-22a). "Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. {20} He did not fail to confess, but confessed freely, "I am not the Christ. " {21} They asked him, "Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He answered, "No." {22} Finally they said, "Who are you? Give us an answer to take back to those who sent us."

John created quite a stir. At least three distinct groups come out to meet John: The populace (Lk 3:15), the Sadducees (Jn 1:19-23) and the Pharisees (Jn 1:24-27). Each comes out with a question: "Are you the Messiah?" When John says, "No!" they ask a second question: "Then who are you and why do you act the way you do?"

John freely admitted that he was not the Christ. "Christ" is the Greek translation of the Hebrew, "Messiah," meaning "the anointed one." In the OT three positions were anointed, all of which the Messiah was to fulfill: the Prophet (Deut 18:15,18), the Priest (Ps 110:4) and the King (Ps 2; Isa 2:1-4; 9:6-7).

"Are you Elijah?" they asked. John said, "No." Why would they think that John was Elijah? Popular Jewish theology expected Elijah to return. After all, he had not died. And Malachi predicted his return (Mal 3:1; 4:5). Now, there was some confusion about the role Elijah was to play when he returned. Would he be (a) the Messiah, (b) the forerunner of the Messiah (Mal 3:1), or (c) a harbinger of judgment (Mal 4:5)?

Jesus said that John was, in fact, the "Elijah who was to come" (Mt 11:14), and he quoted Malachi 3:1 as evidence (Mt 11:10). John, however, denies that he is Elijah. How can we reconcile this difference?

1. Perhaps John did not fully understand his role. This, however, is unlikely considering that he is about to quote Isaiah 40:3 as a description of his own identity.

2. Perhaps there is a difference between Malachi 3:1 and 4:5. If the Sadducees were asking whether he fulfilled Malachi 4:5 and if that text refers to a witness yet to come (e.g., Rev 11:3, as some have proposed), then John correctly answered that he was not that person.

3. Most likely, the popular misconception was that Elijah was, indeed, the Messiah to come. The Sadducees’ three questions do not seem to make a distinction between the Messiah, Elijah, and THE prophet (cf. Deut 18:15, 18). Thus, John correctly answers that he is not the person they think Elijah is.

Since they were obviously off track, they finally say, "Well then you tell us who you are" (Jn 1:22). John phrased his response with the words of Isaiah the Prophet, "I am the voice of one calling in the desert, ‘Make straight the way for the Lord’" (Isa 40:3).

Notice what John said here: he denied he was the Christ (the Messiah; anointed one; deliverer); he denied that he was Elijah (in answer to Matthew 17:11-13); he denied that he was the prophet (in answer to Deuteronomy 18:15).

The last promise of the Old Testament is found in Malachi 4:5 and certainly would gain the attention of these Jews: "See, I will send you the prophet Elijah before that great and dreadful day of the LORD comes."

"What do you say about yourself?" (vs. 22b-23). He connected himself here with the forerunner cited in Isaiah 40, who was sent to prepare the way of Jehovah. "What do you say about yourself?" {23} John replied in the words of Isaiah the prophet, "I am the voice of one calling in the desert, 'Make straight the way for the Lord.'"

This second group comes with their questions, the priests and their compatriots, the Levites. For the most part they aligned with the political views of the Sadducees. They did not even believe in a literal Messiah! They come neither to learn from John nor to repent of their sins. They are protecting their territory as the religious leaders of Israel. When their services were empty, they began to ask where everyone was. They come out to see for themselves who this "self-proclaimed prophet" might be.

Why did one have to make straight the way of the Lord? What did John mean by these words? He's quoting from Isaiah 403, and the imagery can be explained this way: "The imagery was taken from the days when there were no paved roads, only tracks across the fields. If a king were to travel, the road must be built and smoothed out that the royal chariot might not find the traveling unduly rough, nor be swamped in the mire."

Just as a special road had to be leveled when a king desired to cross the desert, so a path was to be paved by John for the Messiah.

John was called Elijah by Christ himself in Matthew 11:14 and 17:12...but not literally. He went forth in the spirit and power of Elijah (Luke 1:17).

"Why do you baptize?" (vs. 24-28). This question showed their bewilderment to his other answers. They were vexed by the baptizing, not his preaching, it seems! "Now some Pharisees who had been sent {25} questioned him, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?" {26} "I baptize with water," John replied, "but among you stands one you do not know. {27} He is the one who comes after me, the thongs of whose sandals I am not worthy to untie." {28} This all happened at Bethany on the other side of the Jordan, where John was baptizing."

The third group, the Pharisees, now come to question John’s identity (Jn 1:24-27). They have been listening to him deny that he is the Messiah. And yet his activity asserts a certain level of authority. They ask, "All right, if you are not the Messiah, or Elijah, or the Prophet, then why do you baptize?"

John’s answer to this third question is quite similar to his answer to the Sadducees’ question: "I am preparatory to the Messiah; my baptism is preparatory to his baptism." He then reiterates that Jesus is, by far, his superior. John’s audience had heard these words earlier, before Jesus was baptized. [See comments on sec. 23; Mt 3:11; Mk 1:7; Lk 3:16]. But earlier John said, "He is coming." Now he says, "He is right among you!"

John got his authority to baptize, not from men, but from heaven, because he was commissioned by God (Matthew 21:23-32). The Jewish religious leaders in that day baptized Gentiles who wanted to adopt the Jewish faith; but John baptized Jews!

Proselyte baptism was probably practiced before John's time, but its use by John was treating the Jews as if they were Gentiles!...who were baptized to come under the wing of the covenant.

John said the baptism was not an end in self, not final in its effectiveness. It remained for the One coming after him to make it effective by the endearment of the Holy Spirit.

"All John can do is administer the sign (water); the Messiah (He alone!) can bestow the thing signified (the cleansing power of the Holy Spirit)".

John was a witness, but not an object of worship.

After the questions, John comes with a positive testimony to Jesus (vs. 29), referring to the sacrificial lamb (Lev. 17:11), Christ. This conversation likely took place on the day after the first group came; no doubt some of the same committee members were present to hear John the Baptist’s message.

A witness does not tell his own story, but testifies only to what he has seen and heard.

John gave this testimony regarding Jesus...and announced his verdict: John 1:29-34: "The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world! {30} This is the one I meant when I said, 'A man who comes after me has surpassed me because he was before me.' {31} I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel." {32} Then John gave this testimony: "I saw the Spirit come down from heaven as a dove and remain on him. {33} I would not have known him, except that the one who sent me to baptize with water told me, 'The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.' {34} I have seen and I testify that this is the Son of God.""

Jesus is referred to as the "Lamb of God" and to some extent, this title can be used to sum up the entire Bible. The Old Testament question is "Where is the Lamb?" (Gen. 22:7) and in the New Testament, the fact that the "Lamb" had been found is supreme!

The people of Israel were familiar with lambs for the sacrifices. At Passover, each family had to have a lamb; and during the year, two lambs a day were sacrificed at the temple altar, plus all the other lambs brought for personal sacrifices.

Those lambs were brought by men for men, but here is God’s Lamb, given by God for men! Those lambs could not take away sin, but the Lamb of God can take away sin. Those lambs were for Israel alone, but this Lamb would shed his blood for the whole world!

John had revived Judaism with his pungent message of confession of sin and repentance. Now something more was needed...a forward step into a more complete revelation and into a fuller experience.

Whether John knew Jesus personally before the baptism isn’t clear to some. John admits in verse 31 that he did not know Jesus anymore than they did...until he saw the Spirit like a dove descend on Him. He noticed that the bodily form remained on Jesus..it did not disappear immediately. With the proof, he testifies that Jesus is the Son of God.

The day after John was questioned about his identity and pointed to someone greater (Jn 1:19-27), he saw Jesus walking toward him. He cried out, "Behold, the Lamb of God, who takes away the sin of the world." How could he have identified Jesus so quickly? Well, this is not the first time that these two have met. Forty days earlier John baptized Jesus (cf. v. 32). They are not strangers. There was a deep affinity between their families when they were infants. This relationship has likely been kept up through the years. The least we could say is that the stories about their infancies have been passed along through the families.

This identification of the "Lamb of God" is rich with symbolic meaning. The first use of the word "lamb" in the Bible is Genesis 22:7-8 when Isaac asks Abraham where the lamb is for sacrifice and he responds prophetically, "God will provide."

The next major use is in Exodus (12:3-4ff.), where the Passover Lamb is a substitute sacrifice for the firstborn. And of course, all through Leviticus and Numbers (thirty-four times), it is used to refer to the Sin offering, a year old lamb without blemish. Isaiah uses the symbol of a Lamb to refer to God’s suffering servant (53:7), and so he is called in 1 Corinthians 5:7, the Passover Lamb.

Two things are striking about this Lamb. First, Jesus fits this type/antitype of the Bible. He suffered in our place as the sin offering. He provided the release of the firstborn as the Passover lamb. He is the fulfillment of Isaiah 53:7 and Genesis 22:8, the Lamb provided by God himself as our substitution. It is staggering that from the outset of Jesus’ ministry his purpose is identified so clearly. How could any in John’s audience miss the meaning of the Lamb of God? More striking still is the twenty-six uses of the word "lamb" in Revelation. This silent, slain sacrifice becomes the victorious, supreme sovereign.

John could not have missed Jesus. The Holy Spirit, in the form of a dove, was God’s divinely ordained identification of the Messiah. John has now been meditating on that for forty days.

Jesus placed John the Baptist in a high place. Notice the words of Jesus in Matthew 11:11: "I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he."

Whenever Jesus taught a spiritual truth, His listeners interpreted it in a material or physical way. The light was unable to penetrate the darkness in their minds. This was true:

- when He spoke about the temple of His body (2:19-21)

- the new birth (3:4)

- the living water (4:11)

- eating His flesh (6:51ff)

- spiritual freedom (8:30-36)

- death as sleep (11:11-13)

This fact helps explain the ministry of John the Baptist. John was sent as a witness to Jesus Christ, to tell the world that the Light had come into the world. The nation of Israel was blind to their own Messiah!

Five Who Followed in Faith (1:35-51)

This is the third of four consecutive days described here in the first chapter of John (cf. vv. 29, 35, 43). Edersheim (I:345) says that the normal Jewish custom was for widows to be married on Thursday and for young women to be married on Wednesday.

In John 2:1-11 we will be at a wedding. Its festivities make it appear to be a Wednesday wedding of a maiden. If this is true, we can work backwards and come up with the following chronology:

1. Thursday, the interview with John and members from the Sanhedrin, vv. 19-28.

2. Friday, Jesus returns from the wilderness, vv. 29-34.

3. Saturday, for the second day in a row, John lays his eyes on Jesus and identifies him as the Lamb of God (vv. 35-42). John apparently only has two disciples with him. Perhaps the rest have taken the Sabbath off. Nevertheless, these two are the first to follow Jesus. And according to our Gospel records, this is the last time that John sees Jesus, as he marches off with two of John’s finer students.

4. Sunday, Jesus meets Nathanael, via Philip, and his small entourage of disciples (Andrew, John, Peter, James, Philip, and Nathanael) pack their bags and return with Jesus to Galilee (vv. 43-51). Three days later they will find themselves in Cana at a wedding (Jn 2:1).

Many feel these verses show the reaction of five of John’s disciples to the message which he delivered. Again, John the Baptist had little to say about himself. He exalted Christ constantly...Christ was the keynote of his messages.

The initial pair were Andrews and likely John, our author himself, though no name is mentioned.

"The next day John was there again with two of his disciples. {36} When he saw Jesus passing by, he said, "Look, the Lamb of God!" {37} When the two disciples heard him say this, they followed Jesus. {38} Turning around, Jesus saw them following and asked, "What do you want?" They said, "Rabbi" (which means Teacher), "where are you staying?" {39} "Come," he replied, "and you will see." So they went and saw where he was staying, and spent that day with him. It was about the tenth hour. {40} Andrew, Simon Peter's brother, was one of the two who heard what John had said and who had followed Jesus."

The scene, with its curt details, is almost humorous. Jesus turns and says, "What do you seek?" The real question is, "Who do you seek?" The disciple of Jesus does not seek a "thing," but a person.

It seems as if they are taken off guard by Jesus’ abruptness. It is like they stammer for a moment and then ask this inane question, "Uhhh, where are you staying?" Jesus’ response is again short: "Come and you will see," or "If you will just follow me you will see for yourself!"

About four in the afternoon (i.e., the tenth hour, counting from sunrise), Jesus calls Andrew (vv. 39-40). His unnamed partner is likely John. John tends to leave his own name out of the narrative (Jn 13:23; 19:26, 35; 21:7, 20, 24). Besides, John mentions the exact hour during which they followed Jesus. This little eyewitness detail demonstrates how memorable the event was to John. He was so deeply impacted by the moment of his first call he even remembers the hands of his watch. From this point on, John gives eyewitness details. If this was not John’s call to discipleship, he is silent on the matter.

There was Andrew’s experience. His experience was simple, somewhat like the experience of many who come to Christ.

1. Andrew "stood" where preaching was. Note the word "stood" (John 1:35). John had been holding his campaign around the Jordan. Andrew, who had an ache for the Word of God, had become interested in what was happening and had attended the meetings, and had at some point became a follower of this preacher of righteousness. The point to see is that Andrew hungered for righteousness; therefore, he availed himself of the opportunity to hear preaching. He "stood" right in the midst of preaching. He was there to hear the Messiah proclaimed.

2. Andrew "heard him [the preacher] speak." He was listening to the message, not allowing his mind to ramble elsewhere. He was alert and awake; therefore, when the announcement of the Messiah came, he was ready. Note also the message: "Behold the Lamb of God." It was the message of the Messiah’s sacrificial death.

3. Andrew "followed Jesus." The word "followed" (ekolouthesan) is in the Greek aorist tense, meaning a once-for-all act. Andrew was turning to Jesus, ready to make a commitment to Him. He wanted to become a disciple of Jesus.

The same three steps must be taken by each of us.

1) A person must stand where the Word, Christ Himself, is preached. A person must have a hunger that drives him to preaching, a hunger that drives him to stay alert and awake to hear the Word proclaimed.

2) A person must hear the Word, the announcement: the Lamb of God has come to take away the sin of the world.

3) A person must follow Jesus.

Two things will cause a man to miss Christ.

1) Not standing where Christ is preached: standing elsewhere in the world, in self, in the flesh; standing in the midst of those who do not care for Christ nor for the preaching of the Word.

2) Not hearing: allowing the mind to wander, being sleepy-eyed, disinterested, distracted, not paying attention.

Note several significant facts about John.

1) His message was Christ, the Lamb of God, who takes away the sin of the world.

2) His purpose was to point people, even his own followers, to Christ. He wanted people to be where they could receive and grow the most. (How different from so many ministers!)

3) His spirit was filled with enormous humility. He was completely selfless. He pointed His own followers to Christ and encouraged them to follow Him.

(1:38-39) Andrew—Seeking Christ—Invitation: there was Andrew’s critical hour. This is a most graphic picture: it shows the great eagerness of Jesus to reach men. Jesus longs for men to come to Him and He longs to reach out to help them in their coming. Note: Jesus was walking some distance away and Andrew and his friend were following behind Jesus.

Jesus did three things that demonstrated His great eagerness.

1. "Jesus turned" to face them. This was a clear demonstration of His open arms, His willingness, and His eagerness for them to join Him. He knew their hearts had just been stirred to reach out to Him and to follow Him, so He immediately snapped around to face them and help them. (Cp. Luke 15:20.)

2. Jesus asked the basic question of life: "What seek ye?" He did not ask, Whom seek ye? but "What seek ye?"

What are you after? Are you seeking...

· meaning, purpose, and significance in life?

· a religion of self-improvement and human development?

· rules and regulations and laws of righteousness?

· fellowship and companionship?

· deliverance from trials and trouble and suffering?

· approval and acceptance of God?

· blessings from God, His care and provision and security?

Note what Andrew and his friend asked: "Rabbi...where dwellest thou [pou meneis]?" They had never met Jesus before, yet they called Him Master or Teacher, acknowledging His position as their Teacher. They were not asking for a simple conversation by the side of the road. They were asking to join Him in the quiet of His home, to open and pour out their hearts to Him and for Him to become their teacher. They wanted Him to meet the crying need of their heart, and to do such in the quiet confines of His dwelling.

3. Jesus extended the invitation: "Come and see." The invitation was immediate: it was while Andrew and his friend were attracted to Jesus. They were invited to Jesus while they sensed their need. Jesus did not postpone their request nor leave them hanging.

(1:39-40) Decision: there was Andrew’s great decision. He "came and saw" and "remained" with Jesus. There are three significant facts here.

1. Andrew "came" to Jesus. He accepted the invitation. He walked up to Jesus and walked along with Him in order to see just where Jesus did dwell.

Note two critical points.

1) Andrew had to accept the invitation.

2) Andrew had to be willing to "see" where Jesus dwelt and to let Jesus lead him to His dwelling place.

2. The word "see" (opsesthe) was a promise: "ye shall see." Jesus was talking about much more than just seeing where He lived. He was talking about seeing the truth and learning of Him. Andrew was being assured, if he would come, that he would most definitely see and learn the truth of life. The Lord guaranteed it.

3. Andrew and his friend "abode with him," that is, by Jesus’ side, in His presence. They received of Him and He met their needs. Note a significant fact: this confrontation with Jesus changed their lives forever. This is seen in that the very hour is still remembered fifty or more years later. Andrew and his friend committed their lives to Jesus.

(1:41) Witnessing—Family: Andrew’s first concern was his brother Peter. The scene was striking. Immediately, as quickly as he could after discovering Jesus for himself, Andrew rushed to find his own brother, Simon.

1. Andrew had met Jesus personally, and Jesus had met the crying need of his heart. Andrew could not contain the peace and joy; he just had to tell his loved ones immediately. He wanted them also to experience the love and joy and peace of Jesus.

2. Andrew was a great witness, a great personal worker for the Lord. He was always seen bringing someone to Jesus (cp. John 6:8; John 12:22).

(1:41) Messiah—Witnessing: there was Andrew’s conviction, "We have found the Messiah."

(1:42) Witnessing: Andrew’s fruit, Simon, was reached for Jesus and reaped. Andrew saw his brother Simon come to Jesus.

1. Note the word "beheld" (emblepsas). It means to look upon with an intense, earnest look, to concentrate, to stare and gaze upon. Jesus looked into the innermost being of Peter.

2. Note the words, "Thou shalt be called." They refer to the future. Simon’s name would be changed to Cephas. This was a prediction that he would be converted and changed from a self-centered, defensive, overbearing, and carnal man into a strong, solid, immovable and unbreakable rock for God.

Note two significant facts.

1) Jesus "beholds" a man: studies and knows him intimately. This is both a comfort and a warning, depending upon man’s response.

2) Jesus sees the potential within a man and longs to change that man to make him everything he can become.

Note the development of their belief:

First, the testimony: "Behold, the lamb of God." They were not fully satisfied, for it was a belief built on heresay evidence.

When Jesus asked them what they wanted, their response was "where are you staying?" When Jesus asked this question, he was forcing them to define their purposes and goals. Were they looking for a revolutionary leader to overthrow Rome? Then they had better join the zealots! It was also more than a polite request..it was a desire for fellowship. They wanted to find out for themselves whether John's testimony could be true.

We need to remember that many would follow Jesus for the wrong reason. It might be physical or material gain; maybe to make Him a king by force (John 6).

Jesus' invitation was typical: He welcomed them and put Himself at their disposal. And these two disciples took him at His word and acted on it.

John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified Him! One writer made note of the three significant words: "speak, heard, and followed." Here we certainly do have the method of God for saving souls!

Andrew testified to the success of John’s mission in his response in verse 41. "The first thing Andrew did was to find his brother Simon and tell him, "We have found the Messiah" (that is, the Christ)."

Andrew goes and tells his brother Peter, "We have found the Messiah." (John translates "Messiah" from Hebrew into its Greek equivalent "Christ.") As was his custom, Andrew brought Peter to Jesus (cf. Jn 6:8; 12:22).

In the Old Testament, prophets, priests, and kings were anointed and thereby set apart for special service. Kings were especially called "God's anointed;" so, when the Jews spoke about their Messiah, they were thinking of the king who would come to deliver them and establish the kingdom.

The "one brings one" principle begins! "And he brought him to Jesus. Jesus looked at him and said, "You are Simon son of John. You will be called Cephas" (which, when translated, is Peter ). {43} The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, "Follow me." {44} Philip, like Andrew and Peter, was from the town of Bethsaida. {45} Philip found Nathanael...

Literally, v. 41 states that "he found first his own brother Simon." We are not told that Andrew found anyone else. It is likely that John is intimating that Andrew was the first to go get his brother while John was the second to go get his brother.

In other words, Andrew got his brother, Peter; and John got his brother, James. The first four disciples of Jesus were Peter, Andrew, James and John. This would help explain the later call of these four fishermen (Mt 4:18-22; Lk 5:1-11), as well as the inner circle of Jesus’ disciples.

When Jesus meets Peter he gives him a new nickname, "Cephas," which means "rock." He would truly not earn his name until after the resurrection, when he was transformed from a deserter to a powerful preacher. The name seems to fit Peter well enough.

All went and found their brothers! They no doubt heard from Jesus something of His mission, revealed their own hearts to them, and answered their questions. They were so impressed that they found their brothers and brought them to Jesus. Andrew found Simon, John brought James, and Philip found Nathanael (see below). All came to Jesus due to the compassionate personal work of their brothers! If that glorious beginning had only kept on. Now it takes 100 to win one!

The call of Philip and Nathanael. "...and told him, "We have found the one Moses wrote about in the Law, and about whom the prophets also wrote--Jesus of Nazareth, the son of Joseph." {46} "Nazareth! Can anything good come from there?" Nathanael asked. "Come and see," said Philip. {47} When Jesus saw Nathanael approaching, he said of him, "Here is a true Israelite, in whom there is nothing false." {48} "How do you know me?" Nathanael asked. Jesus answered, "I saw you while you were still under the fig tree before Philip called you." {49} Then Nathanael declared, "Rabbi, you are the Son of God; you are the King of Israel." {50} Jesus said, "You believe because I told you I saw you under the fig tree. You shall see greater things than that." {51} He then added, "I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man."

Philip is likely a friend of the four fishermen (Peter, Andrew, James and John), who took up following Jesus the day before. He too was from this small fishing village of Bethsaida. On his way back to Galilee, Jesus calls Philip also. It is interesting that of all the Apostles, only Philip and Andrew have Greek names (Hendriksen, p. 108). This might explain why the Greeks of John 12:20-22 sought out these two in order to gain a hearing with Jesus.

Apparently Jesus was not exactly on his way out of town when he called Philip. After all, Philip has time enough to go get Nathanael.Philip tries to lure him with an intriguing proposition. He suggests that they have found the Messiah Moses wrote about. Philip’s sentence is couched in such a way so as to maximize excitement and minimize offense. That is, the first word of his sentence is "Messiah" and the last is "Nazareth."

But the fact that Jesus was from Nazareth does not slip by Nathanael. He can’t believe anything good would come from there. Perhaps he is expressing some popular prejudice against this small town in the hill country of Galilee.

There is nothing to prove that the Galileans disdain Nazareth. Although Nathanael is without guile (v. 47), he still may be expressi